Sermons Preached on Romans 8, Chapter 10

Sermons Preached on Romans 8 · Chapter 10

p. 281ROM. 8.3.

God ſending his own Son, in the likeneſs of ſinful fleſh, &c.

CHAP. X. Of Chriſt's Miſſion and of God's ſending him.

Man being utterly loſt upon the terms of the Law, it pleaſed God to find out and to pitch upon another Way, which he knew would be effectual. That was the ſending of his own Son, &c. Four things obſerved in the Words. All reduced to three Obſervations. Of Chriſts Miſſion: How be was ſent, and ſent by God. It notes his Praeexiſtence (before his Miſſion and Incarnation); his Perſonality; his being diſtinct from the Father. 'Tis opened Firſt Negatively:

1. 'Twas not Chriſt's ineffable and eternal Generation.

2. 'Twas not any local Seceſſion from his Father.

Secondly Affirmatively: 'Twas

1. Gods preordaining of him to the Office and Work of a Mediator.

2. His qualifying and fitting of him for that Office and Work.

3. His authorizing and commiſſionating of him to engage therein.

4. His authoritative willing of him to aſſume mans Nature, and therein ſo to do and ſo to ſuffer.

5. His truſting of him with his great deſigns.

How was this Sending of Chriſt conſiſtent with his equality with the Father? this anſwered Two wayes. Why p. 282was Chriſt ſent? anſwered firſt more Generally, then more Particularly in Four things. Uſe 1. To ſtir up perſons

1. To admire God.

2. To admire (in ſpecial) the Love of the Father.

3. To love Chriſt.

4. To imitate Chriſt (with reſpect to his Sending).

5. Not to reſt in the external Sending of Chriſt.

6. To believe on him whom God hath ſent.

Uſe 2. This is improved for the Comfort of Believers.

The Law being weak God pitch'd upon another Courſe: He Sent his Son.THe Laws impotency and weakneſs, nay, utter inability to recover, juſtifie, and ſave the loſt Sinner, hath been ſpoken to: I go on to that which thereupon the Wiſe and Gracious God was pleas'd to do. And what was that? why (to the praiſe of his glorious grace) he ſent his own Son in the likeneſs of ſinful fleſh. The Great God is never at a loſs; if one Means fails he hath another, if all Means fail which fall within the view of the Creature, yet God hath his ſecret reſerves and that under the deck which ſhall no the work. Upon Adams Sin all Mankind was loſt, plung'd into a woful abyſſe of miſery, obnoxious to eternal wrath; and accordingly God might have dealt with them in the utmoſt ſeverity of his Juſtice. What is there now to prevent this? to give any relief to man in this deplorable State? Alas! the Sinner cannot help himſelf, the Law ſtands with a withered arm and can do nothing, there's no Creature in heaven or earth to interpoſe; as to all of theſe the caſe was deſperate. Therefore God**Deus Solus in hâc intricatâ causâ poterat proſpicere remedium. Streſo. himſelf engages to let the world ſee what He could do; **Iſa. 63.3.Isa 63:3He looked and there was none to help, therefore his own arm brought Salvation. Here indeed was foreign, a God helping at a dead lift, in the greateſt ſtreights and in the moſt admirable manner. If ever (with reverence be it ſpoken) infinite Wiſdom was put to it, now was the time; yet (even in this intricate and perplexed State of things) That found out a Way which would do the buſineſs: a Way, which none could have thought of but God alone, [he ſent his own Son &c]: None could cry foreign to this but God himſelf, this was his alone invention and contrivance. The reſtoring of fal'n man was impoſſible to the Law, yet it ſhall be done; God will take**Noluit proptereà quod Lex imbecillis erat per praritatem humanae naturae, opus ſalutis humanae abjicere; quaſi non poſſet per aliam, quod iſta Legis via non ſuccedebat, efficere. Muſc. another (ſtrange and wonderful) Courſe, p. 283which ſhall do it effectually: what his own Law cannot do his own Son can, therefore him hee'll ſend. A very high and coſtly Way! yet rather than all mankind ſhall periſh, God will make uſe of it: here's the very mirror of the Wiſdom, Love, Grace, Pity of the bleſſed God.

[God ſending his own Son] &c.Of the Reading of the words. To make the Senſe run more ſmoothly, Some turn the Participle [foreign] into the Verb [foreign], reading the Words thus [God ſent his &c]: if the following Conjunctive particle [And] be kept in, this Reading is not much amiſs. Some render it in the**Dictio interpretata Mittens Participium eſt &c. et propterea ad ſervandum & Participium & Tempus, aliqui Interpretes verterunt (& rectè) Activum in Paſſivum, legendo ſic, Deus filio ſuo miſſo in Carne. Cajet. Paſſive form, Deus miſſo Filio ſuo &c.**Duplex eſt Hebraiſmus, unus eſt; óportet ſupplere Latine Ideò; Alter, quia Participium Mittens ponitur loco Verbi Miſit. Tolet. Some would put in the word [Ideò, therefore]; Since the Law was weak through the fleſh, [therefore] God ſent his own Son, and for ſin, &c. (but as to theſe things there's no great difficulty).

In the whole Paragraph you have,

Their Diviſion into Four Parts.1. The Act or the Thing done: namely the [Sending] of Chriſt.

2. The Perſon whoſe Act this was, or the Perſon ſending: (viz.) God the Father; [God] ſent &c.

'Tis a known Rule, when the Name or Title of God is ſet in contradiſtinction to the Son, 'tis then taken not Eſſentially but Perſonally, for the Firſt Perſon God the Father, (inſtances of which are very common). 'Tis here ſaid God ſent his own Son, therefore it muſt be underſtood of God the Father, Chriſt being his Son and upon that conſideration he being ſtiled the Father. And**Mr. Perkins. on Galat. 4.4. p. 271.Gal 4:4 this Perſon is called God, not becauſe he partakes more of the Godhead than the Other Perſons (Son and holy Ghoſt) do, but becauſe he is the firſt in the Order of the Three Divine Perſons; and becauſe he is the beginning of the Son and of the Holy Ghoſt, but hath no beginning of his own Perſon; for he doth not receive the Godhead (in the Perſonal conſideration of it) by communication from any other: in which reſpect he is in Scripture more frequently ſtiled God than either the Son or the Holy Ghoſt.

3. You have the Perſon ſent, our Lord Jeſus Chriſt: And he is ſet forth 1. by his neer Relation to God; God ſending [his Son]. In order to the Sinners Redemption God did not imploy an ordinary Perſon, a meer Servant, a Creature that ſtood at a great diſtance from him; but (ſo great was his Love) he imploy'd a Son. 2. by the ſpeciality and peculiarity of this Relation, God ſending [his own p. 284Son]. In the Greek 'tis [foreign] the Son of himſelf; In Verſ. 32. 'tis [foreign] his proper Son, or his own Son. There is that in this expreſſion which very much heightens Chriſt's Sonſhip; he was not barely a Son but God's own Son, a Son in a ſpecial, extraordinary, incommunicable manner.

4. Here's the further explication of this Sending with reſpect to the way and manner of it; how did God ſend his Son? why [in the likeneſs of ſinful fleſh]. If you go further into the Words than that Branch of them which I have now read, there are two Generals more to be obſerved in them; but they will be taken notice of in their proper place.

Three Obſervations raiſed.There are three great Doctrinal Truths here to be handled:

1. That Chriſt was ſent, 1. Obſ.and ſent by God the Father.

2. That Chriſt (thus ſent) was God's own Son.2. Obſ.

3. That Chriſt (God's own Son) was ſent in the likeneſs of ſinful fleſh.3. Obſ.

The Firſt handled.I begin with the firſt, That Chriſt was ſent, and ſent by God the Father. Here are two things to be ſpoken to, Chriſt's being ſent, and his being ſent by the Father; but they may very well be put together.

Before I fall upon the cloſe handling of this Sending of Chriſt, there are three things which it preſents to our Conſideration; his Pra…xiſtence, his Perſonality, his Perſonal Diſtinction from the Father; let me therefore a little touch upon each of theſe.

of Chriſt's Praeeciſtence before his Innation.1. This Sending of Chriſt ſtrongly imply's his Praeeciſtence before his Incarnation. For if he had not had a Being before, how could the Father ſend him? that which is not cannot be ſent. 'Tis not ſaid here**Non de novo creans vel faciens, ſed quaſi praeexiſtentem miſit. Aquin. Miſit, non creavit aut condidit, ſed qui ſecum erat ceaeternus, eundem ad nos … …egavit; non ut e…et ubi non fuer at &c. Sed up appareret ubi in viſibili modo erat. Soro. The whole body of the Socinian Authors agree in this, except Eraſmus Johannis who fell in with the Arrian…. See Socinus his Diſp. with him. De Filii Dei exiſte…. that God now created him or made him (as if he did not exiſt before), but he ſent him; which muſt (as I ſaid) ſtrongly imply that he did exiſt before this Sending. This the † Socinians fiercely oppoſe: and therefore in this matter they are worſe than the Arrians. For theſe though they deny'd that Chriſt was from all Eternity, and made him to be only firſt created by God, (upon the miſunderſtanding and perverting of his being called the firſt born of every Creature Col. 1.13. the beginning of the creation of God Rev. 3.14); yet they aſſerted Chriſt's exiſtence long before his Incarnation. But the Socinians (following Photinus) deny p. 285that he had any Being or Exiſtence before he was con…ed and brought forth by the Virgin Mary: So that their Opinion about the Perſon of Chriſt is ſomewhat worſe than that of the Old Arrians, (for which they are admoniſhed and dealt with a little ſharply by a late **Sandius in Nucleus Hiſtor. Eccleſ. who p. 229. L. 1 concerning the Praeexiſtence of Chriſt thus expreſſes himſelf: Licet dogma de Praeexiſtentiâ Chriſti anteſaecula…i, in Symbolo dicto non contineatur &c. nihilo minus praeſtat tutiorem viam ſequi, Chriſti praeexiſtentiam non denegando. Nam ſi Chriſtus praeextitit, quanti res plena periculi Chriſto id nolle concedere quod ei jure comperit, & quàm mitem judicem habituri ſunt qui ita ſentiunt? H…ſi Chriſtus non fuit ante Mariam, periculo tamen vacat confeſſio praeexiſtentiae; Nam Chriſtus non ſuccenſebit illis qui ei nimium honoris attribuerint. Nec eſt quod timeant ſe eo ipſo detrabere Majeſtati Patris: Nam, ut taceam non eſſe contrarationem vel impoſſibile, Fillum fuiſſe primogenitum ante òmnes creaturas; certe Majeſtati Patris magis convenit, quòd …alem Filium anto ſaecula genuerit. De…de nec habent, quod vereantur ſ… per praeexiſtentiam tollere veri Chriſt hamanitatem, poteſt enim virtute Divinâ quilibet Angelus incarnari & uniri cum came in unitatem Perſonae, ſic ut ille unitus ſimul dici poſſit & Homo & Angelus: & Plato non negavit animas praeexiſtentes poſt incarnationem fieri homines.Arrian Writer himſelf). The Orthodox fully prove the Eternity of Chriſt againſt the One, and conſequently the Praexiſtence of Chriſt before his Incarnation againſt the Other.

And One would think the Scriptures are ſo clear in this, that there ſhould not be the leaſt Controverſie about it: For they tell us, that Chriſt was in Jacobs time, Gen. 48.16. The Angel which redeemed me from all evil &c. (it might eaſily be proved that this **Vide Franzii Diſput. Theolog. Diſp. 14. The. 40. p. 436.Angel was Chriſt): That he was in Job's time, for he ſaid Job 19.25. I know that my Redeemer liveth (meaning Chriſt): That he was in the Prophets time under the Old Teſtament, for the Spirit of Chriſt was in them 1 Pet. 1.11. That he was in Abrahams time, yea, long before it; Joh. 8.56. &c. Your Father Abraham rejoyced to ſee my day, and was glad: Then ſaid the Jews unto him, thou art not yet fifty years old, and haſt thou ſeen Abraham? Jeſus ſaid unto them, Verily, verily, I ſay unto you, before Abraham was, I am. That he was in the Iſraelites time, for 1 Cor. 10.9. 'tis ſaid, Neither let us tempt Chriſt as ſome of them alſo tempted; (him is added in ſome Tranſlations, however the Senſe will ſo carry it): That he was in the Prophet Iſaih's time, for Joh. 12.41. you read, Theſe things ſaid Iſaias when he ſaw his glory and ſpake of him, (that is, of Chriſt). Now were not theſe Periods of time before (long before) Chriſt's being born of the Virgin? therefore he had an exiſtence before that. How fully and plainly is this aſſerted in the Goſpel! Joh. 1.1, 2, 3, 10. In the beginning was the Word, and the Word was with God, and the Word was God: The ſame was in the beginning with God: All things were made by him, and without him was not any thing made p. 286that was made: He was in the world, and the world was made by him, and the world knew him not. Eph. 3.9. &c. Who created all things by Jeſus Chriſt; (by him, not as an inſtrument but as a ſocial or coordinate cauſe). Col. 1.16, 17, By him were all things created, that are in heaven and that are in earth, viſible and inviſible, whether they be Thrones, or Dominions, or Principalities, or Powers: All things were created by him, and for him: And he is before all things, and by him all things conſiſt. Heb. 1.2. By whom alſo he made the worlds. Now could Chriſt have thus cooperated with the Father in the Creation, and yet not have a being before his incarnation which was ſo long after the Creation? Joh. 1.15. John bare witneſs of him and cryed, ſaying, This was he of whom I ſpake, He that cometh after me is preferred before me, for he was before me: how was Chriſt before John Baptiſt if he did then only exiſt when he was born? for in reference to that John Baptiſt was before Chriſt, he being born before him. Joh. 17.5. And now, O Father, glorifie thou me with thine own ſelf, with the glory which I had with thee before the world was: mark the latter words [with the glory which I had with thee before the world was]. Phil. 2.6. Who being [foreign, ſubſiſting, exiſting] in the form of God &c. Joh. 16.28. I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father. Joh. 6.62. What and if ye ſhall ſee the Son of man aſcend up where he was before, (in reſpect of his Divine Nature or as he was the Son of God)? Do not theſe Scriptures ſufficiently evince that Chriſt had a Being before he was Incarnate? the drawing forth of their full ſtrength, and the anſwering of the ſeveral Cavils and Evaſions of the Adverſaries about them, would fill up a Volume, the Learned know where and by**See Arnold. Catech. Racov. Major de Perſonâ Chriſti p. 187. &c. Hoorneb Socin. Conf. Tom. 2. de Chriſto cap. 1. Calovius Socin. Proflig. de Filio Dei controv. 1. But eſpecially Placei Diſput. de Argum. quibus efficitur Chriſtum prius fuiſſe, quàm in utero Beatae Virginis ſecundum carnem conciperetur. This is fully and learnedly diſcourſed of by Dr. Pearſon on the Creed. Art. 2. p. 213. to p. 237. Whom both of theſe are fully done.

This Sending of Chriſt therefore ſpeaks his exiſtence before he aſſumed fleſh; he muſt have an antecedent Being, otherwiſe he would not have been capable of being **Neceſſe eſt ut qui mittitur exiſtat priuſquam mittatur, fatente Enjedino. Calov. Socin. Proflig. p. 183.ſent. And he was firſt ſent and then incarnate, his Miſſion being antecedent to his incarnation (though this be dony'd by the††Miſit à ſe per virtutem Spiritus Sancti genitum, & ex matte ſuâ natum, & ad virilem aetatem perductum, non adhuc generandum & oriturum, quod dictu ipſo abſonum eſt & Scripturae planè diſſonum. Slichting. Enemies with whom we have p. 287to do); for God ſent him, that is, appointed that he ſhould aſſume the bumane nature, and this is his being ſent in the likeneſs of ſinful fleſh, (as a judicious Expoſitor deſcants upon the words).

Of Chriſt's Perſonality.2. Secondly, this Sending of Chriſt ſpeaks his Perſonality. He did not only exiſt before he took fleſh, but he exiſted as a Perſon; he had his foreign (wherein the notion of a Divine Perſon conſiſts), his manner of ſubſiſtence diſtinct from the ſubſiſtence of the Father and of the Holy Ghoſt: (but this explication of Chriſt's being a Perſon more properly belongs to the next head). Here I ſay Chriſt was a Perſon; by which I mean, he was not a thing, quality, diſpenſation, or manifeſtation (as ſome fondly and dangerouſly ſpeak), but he was (and is) a Perſon, having a proper, perſonal ſubſiſtence: And he muſt be ſo, or elſe he could not be the Subject of this Sending. 'Tis very true, God may be ſaid to ſend or give that which is but manifeſtative; as he ſends his Goſpel, which yet is not a perſon but only a manifeſtation of his Will, Grace, Love, Wiſdom, &c. But now in Chriſt there is ſomething more than bare ſending, even that which will amount to the proving of him to be nothing leſs than a Perſon. For he is ſent to be incarnate, to take the likeneſs of ſinful fleſh upon him: now a bare Quality or Manifeſtation are under an utter incapacity of being thus or doing thus: who will be ſo abſurd as to aſſert ſuch a thing? If Chriſt be ſent by God the Father, and upon that doth aſſume fleſh, then certainly he was a Perſon, for none but a Perſon could do this: had the Apoſtle only ſaid that God ſent Chriſt, the Truth in hand had not been ſo evident (at leaſtwiſe from this Text); but when he adds he ſent him in the likeneſs of ſinful fleſh, this undeniably proves his perſonality.

3. Thirdly, it notes the diſtinction that is betwixt the Father and Chriſt. Which appears not only as One is the Father and the Other is the Son, (though that evidently infers a diſtinction, for the ſame Perſon in the ſame reſpects cannot be Father and Son too, cannot beget and be begotten too); but alſo as the**foreign Epiphan. adv. Haeres. p. 740. See Gerhard. Loc. Com. tom. 1. cap. 6. p. 263. de perſonali Filii a Patre & S. S. diſtinctione. One ſends and the Other is ſent. The Father and the Son are One in Nature and Eſſence (with reſpect to which he ſaith††Joh. 10.30.John 10:30 I and my Father are One); yet they are‖‖Una eſt Patris, & Filii, & Spiritus Sancti Eſſentia, in quâ non eſt aliud Pater, aliud Filius, aliud Spiritus Sanctus; quamvis Perſonaliter ſit alius Pater, alius Filius, alius Spiritus Sanctus. Fulgent. lib. 1. de Fid. Ecce dico alium eſſe Patrem, & alium Filium, & alium Spiritum Sanctum. Male accepit idiotes quiſque aut perverſus hoc dictum quaſi diverſitatem ſonet, & ex diverſitate ſeparationem pretendat Patris & Filii & Spiritus. Ter tul. adv. Pra…eam. Of the diſtinction of the three Divine Perſons See Dr. Cheynel of the Trin-unity c. 7. p. 181 &c. et 227. to 248. diſtinct Perſons. The number and diſtinction of the Perſons in the p. 288Trinity, is uſually taken notice of by Divi…s from this Scripture. The Apoſtle (faith Theophylact) had ſpoken of the Spirit in the former Verſe, in this he ſpeaks of the Father and of the Son, foreign tenching the Trinity: And ſaith**Ex his verbis apparet Divinarum Perſonarum in Sanctâ Triade Numerus & Diſtinctio. Pet. Martyr, from theſe words the number and diſtinction of the Perſons in the holy Trinity doth appear. Which great Truth is alſo frequently held forth in Other places: Iſa. 48.16. Come ye near unto me (Chriſt is the Perſon here ſpeaking) hear ye this, I have not ſpoken in ſecret from the beginning, from the time that it was there am I, and now the Lord God, and his Spirit hath ſent me: (a full Old-Teſtament proof of the diſtinction of the Perſons). But 'tis moſt plainly held forth in the New-Teſtament: At the Baptiſm of Chriſt there was a**Pater auditur in Voce, Filius manifeſtatur in homine, Spiritus dignoſcitur in Columb…. Auguſt. manifeſtation of God in the Father, Son, and Spirit; the Spirit deſcended in the form of a Dove, the Father gave the Teſtimony This is my beloved Son &c. Chriſt was the object of it. Chriſt directed his Apoſtles to baptize in the Name of the Father, Son, and Holy Ghoſt, (which ſurely he would not have done had there not been a perſonal diſtinction betwixt them). Joh. 14.16. I will pray the Father, and he ſhall give you another Comforter &c. (here's all the Perſons as diſtinct). Joh. 14.1. Ye believe in God, believe alſo in me. Joh. 12.44. He that believeth on me, believeth not on me (i. e. on me only), but on him that ſent me. Joh. 5.32. There is [another] that beareth witneſs of me, and I know that the witneſs which he witneſſeth of me is true: (many ſuch places might be cited but theſe may ſuffice). Here's enough in the Text; the ſame Perſon (conſidered in the ſame reſpects) cannot both ſend and be ſent too, therefore the Father and the Son are diſtinct Perſons. True (as**Lib. 2. de Trin. c. 5. Vide Lombard lib. 1. Diſt. 15. Auſtine obſerves) in ſome ſenſe Chriſt might be ſaid to ſend himſelf; that is, conſider him Eſſentially, ſo he did what the Father did, ſo he ſent himſelf; but if you conſider him Perſonally, ſo he did not ſend but was ſent: upon which He and his Father are diſtinct. So much for theſe three things which are but imply'd in Chriſt's Miſſion.

I come more cloſely to the Thing it ſelf, and to the Point which lies before us; namely That Chriſt was ſent; and ſent by God the Father. The Redemption of loſt Man was a bleſſed work, a moſt glorious-undertaking, never was there any like to it or to be parallell'd with it; yet our Lord Jeſus would not of his own head engage in it or thruſt himſelf upon it, no, he muſt firſt be ſent, then (and not till then) did he undertake it. And who ſent him? ſurely He who onelyonly had Authority to imploy and commiſſionate him about ſuch a work, (viz.) God the Father; God ſent his own Són▪ &c. p. 289where (as hath been already hinted) God is to be taken in the**Perſonalitèr ſumpto vocabulo, quia opponitur Perſona mittens Perſon…e miſfae. Grynaus. Ubi ait quòd Deus miſit Filium, nominationè Dei Patrem intelligit, ad quem Filius refertur. Soto. Perſonal Notion, and as relating to the firſt Perſon.

This ſending of Chriſt, and that by the Father, are two Points of ſuch unqueſtionable verity to all who paſs under the denomination oſ Chriſtians, that as to them (and with Jews and Heathens I will not meddle) 'tis not neceſſary to ſpend the leaſt time in the proving of them: Yet (even as to them) 'tis needful that theſe Truths ſhould be a little opened and explained.

In order to which, I will endeavour

1. To clear up the nature of the Act.

2. To remove a difficulty or anſwer an Objection about it.

3. To give the Grounds and Reaſons of it.

As to the firſt, the Queſtion is What was the Fathers ſending of Chriſt? in what reſpects is he ſaid to be ſent, and ſent by the Father (for I ſhall open both together)?The Sending of Chriſt opened.

To which I anſwer 1. Negatively, in Two things:

1. This Sending of Chriſt was not his ineffable and eternal Generation, or Sonſhip grounded upon that. He was ſent who was the Son of God, but he was not the Son of God as he was ſent, nor ſaid to be**Non eo ipſ… quòd de Patre natus eſt, miſſus dicitur Filius, ſed eò quod apparuit huic mundo, verbum Caro factum eſt. Aug. de Trin. l. 4. c. 10. Duobus modis dicitur mitti Filius, praeter illam aeternam genituram quae ineffabilis eſt; ſecundum quam etiam miſſus poſſet dici (ut videtur quibuldam), ſed mcliùs ac veriùs ſecundum eam dicitur genitus. Lomb. Lib. 1. Diſt. 15. ſent as he was the Son of God: his Sonſhip was the reſult of his Generation, not of his Miſſion. Theſe two are very different things, for Chriſt was begotten of the Father from everlaſting, but he was ſent by the Father (the ſending being taken in its ſtrict and moſt proper notion) in time; **Gal. 4.….Gal 4When the fulneſs of time was come God ſent forth his Son &c. He was a Son long before he was ſent; and he was not a Son becauſe he was ſent, but he was ſent becauſe he was a Son.

2. Chriſt's Sending was not any local Seceſſion from his Father, Non miſſus eſt mutando locum quia in m…ndo …rat. Quapropter Pater inviſibilis unà cum Filio ſecum inviſibili, eundem Filium viſi…ilem faciendo, miſiſfe eum …ictus eſt &c. Auguſt. de Trinit. lib. 2. cap. 5.or any local motion from the place where he was, to ſome other place where p. 290he was not. You muſt not ſo conceive of it, nor fetch your meaſures concerning it from your own ſending of Perſons; for there when you ſend one upon your errand or buſineſs, he leaves the place where he was and goes to the place where he was not; but ſo it was not with Chriſt. The Father ſent him to this lower world yet here he was before; the Father ſent him from heaven yet (as to his Godhead) he remained in heaven ſtill. He ſaith indeed**Joh. 16.28.John 16:28 I came forth from the Father (yet not ſo but that he was ſtill with the Father), and am come into the world (yet not ſo but that he was there before, for he was in the world and the world was made by him Joh. 1.10.); again I leave the world and go to the Father (he ſpeaks in reſpect of his bodily preſence). Look as when Chriſt aſcended, he went from earth and yet he was on earth ſtill (as to his Spiritual preſence, for he ſaith**Mat. 28. ult.Matt 28 Lo I am with you unto the end of the world; ††A quibus Homo abſcedebat, Deus non recedebat. Aug. Tract. 78. in Joh. Et abiit & hic eſt, & rediit & nos non dèſeruit. Idem Tract. 50. in Joh.as Man he went from us, but as God he is as much with us as ever); ſo when Chriſt deſcended, he came from heaven and yet he was in heaven ſtill, for he tells us‖‖Joh. 3.13.John 3:13 No man hath aſcended up into heaven but he that came down from heaven, even the Son of Man which is in heaven. So that in Chriſt's Sending there was no**Miſſio Divinae Perſonae convenire poteſt, ſecundum quod importat ex unâ parte proceſſionem originis à mittente, & ſecundum quod importat ex aliâ parte novum modum exiſtendi in alio. Sicut Filius dicitur eſſe miſſus à Patre in mundum, ſecundum quod incepit in mundo eſſe per carnem aſſumptam, & tamen ante in mundo erat, ut dicitur Joh. 1. Aquin. 1. part. Qu. 43. Art. 1. in corp. Art. Et in Reſp. ad 2. Illud quod ſic mittitur ut incipiat eſſe ubi prius nullo modo erat, ſuâ miſſione localitèr movetur. Sed hoc non accidit in miſſione Divinae Perſonae, quia Perſona divina miſſa, ſicut non incipit eſſe ubi prius non ſuerat, ita nec deſinit eſſe ubi ſuerat.John 1 mutation of place, only upon that he aſſumed the humane nature and ſo became viſible, whereas before (as God) he was inviſible: He was but where he was, only he was more than what he was for he was now God-man; and he was here in a different manner for now he was viſible. You ſee what the ſending of Chriſt was not.

2. Secondly to open it Affirmatively, this Sending of Chriſt lies in Five things:

1. In God's chuſing, appointing, ordaining of Chriſt from everlaſting to the Office and Work of the Mediatour: (this I confeſs is ſomewhat remote from that ſtrict notion of his ſending, in which the Scripture uſually ſpeaks of it; however I take it in, it being the foundation of his being ſent in time). God the Father from all Eternity did chooſe, decree, ordain that his Son ſhould take fleſh, and in that fleſh redeem man; therefore he calls him his Elect p. 291Iſa. 42.1. Mine Elect in whom my Soul delighteth: And Rom. 3.25. 'tis ſaid, Whom God hath [ſet forth] to be a propitiation through faith in his blood &c. foreign, it relates to God's foreign or purpoſe; and it notes not only God's ſetting forth and revealing of Chriſt in the Goſpel which was done in time, but alſo (and chiefly) his decreeing, fore-ordaining of Chriſt in his ſecret purpoſe from all eternity to the work and office of a Redeemer; (ſo the Word is uſed Eph. 1.9): and therefore the marginal rendring of it [whom God fore-ordained] is better than that in the text it ſelf [whom God hath ſet forth]. The Apoſtle Peter ſpeaks expreſly of it,**1 Pet. 1.20.1 Pet 1:20 Who verily was fore-ordained before the foundation of the world, but was manifeſt in theſe laſt times for you. You read of a decree concerning Chriſt Pſal. 2.7. I will declare the decree &c. (but that which I am upon, was not the matter of the decree there ſpoken of).

2dly. Chriſt's Sending (I take it paſſively) lies in God's qualifying and fitting of him for his great Work: (this alſo is more remote from the cloſe intendment of the ſending, yet it alſo may be taken in). The wiſe God firſt fits and then ſends; he never puts a perſon upon any ſpecial ſervice but firſt he qualifies and fits him for that ſervice; (you have it exemplified in Moſes, and in ſeveral Others): Now the reſtauration of Man to God's image and favour, the redeeming and reconciling of the Sinner to God, was the greateſt work that ever was undertaken; and therefore if God will imploy Chriſt about ſuch a work, his Wiſdom engag'd him firſt to fit him for it. Which accordingly he did, for in order thereunto whereas Chriſt muſt have a Body (to fit him for dying and ſuffering), that God provided for him;**Heb. 10.5.Heb 10:5 Wherefore when he cometh into the world, he ſaith, Sacrifice and Offering thou wouldſt not, but a body haſt thou prepared (or fitted) me. And whereas he muſt alſo have the Spirit, in a large proportion and plentiful effuſion thereof, that too the Father doth furniſh him with: Iſa. 42.1. I have put my Spirit upon him: Joh. 3.34. God giveth not the Spirit by meaſure unto him. Our bleſſed Saviour could need nothing (more than a Body and the Spirit) to qualifie and fit him for his work, and both you ſee were given to him. Joh. 10.36. Say ye of him, whom the Father hath [Sanctified] and ſent into the world, Thou blaſphemeſt, becauſe I ſaid I am the Son of God? what was the Father's Sanctifying of Chriſt? I anſwer, 'twas partly his ſetting of Chriſt apart to, and partly his gifting and qualifying of Chriſt for, his Office and undertaking; the latter of which the Father did for p. 292him as well as the former; and ſo he ſanctified him: And obſerve, 'twas firſt Sanctifying and then Sending, whom the Father hath ſanctified and ſent, &c.

3. Thirdly, It lies in God's authorizing and commiſſionating of Chriſt to what he was to be, and to do. The Father ſent him (that is) gave him authority to engage as the Redeemer of the world: Chriſt had a Commiſſion from God under hand and ſeal (as it were), before he medled in his great negotiation; Joh. 6.27. Him hath God the Father ſealed (or authorized by ſpecial commiſſion); for though that be not all which is intended in the ſealing, yet that is a great part of it. As Princes when they ſend abroad their Embaſſadours or appoint their Officers at home, they give them their Commiſſions ſealed to be their warrant for what they ſhall do; ſo God the Father did with Chriſt. He did not intrude or thruſt himſelf upon what he undertook; no, but though he had in himſelf a ſtrong inclination thereunto, yet firſt his Father muſt call him to it: he did not run before he was ſent (as thoſe Prophets did Jer. 23.21.). So the Apoſtle tells us Heb. 5.4, 5. No man taketh this honour to himſelf, but he that was called of God as was Aaron: So alſo Chriſt glorified not himſelf to be made an High Prieſt, but he that ſaid unto him, thou art my Son this day have I begotten thee. Joh. 8.42. I proceeded forth and came from God, neither came I of my ſelf, but he ſent me. You ſee how his Sending is opened by this; the due conſideration of which doth adminiſter matter of great ſupport and encouragement to Faith, (as you will hear in the applying of the Truth in hand).

4. Fourthly, This Sending of Chriſt conſiſts in the Fathers authoritative willing of him to take mans nature upon him, and in that nature ſo to do, and ſo to ſuffer. This is higher than the former; God did not only authorize Chriſt to engage, ſo as that he might if he ſo pleas'd undertake to redeem Sinners, without any intruſion or uſurpation; but he made this known to him as his Will, and (to ſpeak according to our conceptions) he laid his command upon him to act accordingly. So as that Chriſt was under an obligation (which yet did not in the leaſt deſtroy or leſſen his Liberty, or his Merit, or his Love) to come and to do as he did. Sending is an authoritative act amongſt men; 'twas ſo in God towards Chriſt: the Father did not proceed with him in a way of meer offer or bare propoſal or intreaty, but in a way of authority; he laid his injunction upon him to aſſume fleſh, and in that fleſh to make ſatisfaction. Therefore when Chriſt entred upon this work, ſpeaking to his Father p. 293he ſaith**Heb. 10.7.Heb 10:7 Lo I come (in the volume of the book it is written of me) to do thy will O God; And when he was diſcourſing of laying down his Life, he adds**Joh. 10.18.John 10:18 This commandment have I received of my Father; the Apoſtle alſo tells us that**Phil. 2.8.Phil 2:8 he became [obedient] unto death even the death of the croſs, (which obedience neceſſarily ſuppoſes a command). And Chriſt was under a command in reference to his incarnation as well as to his death and paſſion, for indeed without that there could have been none of this; therefore the Text ſaith God ſent him in the likeneſs, &c. that is, God ordered him to take our fleſh. This Sending then of Chriſt was the Father's authoritative calling of him to the Office and Work of a Redeemer, which Call was alſo back'd with poſitive and peremptory commands as to the management of both; in reſpect of which God is ſaid to ſend him, for mittere Deus dicitur ubi mandata dat (as Grotius gloſſes upon it). And the truth is, Chriſt in the management of the whole work of our Redemption was under, acted by, and according to his Fathers comuand: whereupon God calls him his Servant Iſa. 42.1. Iſa. 53.11. and Chriſt himſelf ſpeaking to his Father ſayes, Joh. 17.4. I have glorified thee on the earth, I have finiſhed the work which thou gaveſt me to do; mark that [which thou gaveſt me to do] intimating that all his Work was cut out for him by the will of his Father. So Joh. 4.34. Jeſus ſaith unto them, my meat is to do the will of him that ſent me and to finiſh his work: Joh. 6.38. I came down from heaven not to do mine own will but the will of him that ſent me: upon this account therefore Chriſt may well be ſaid to be ſent by the Father. In Scripture 'tis ſometimes God gave him, and ſometimes God ſent him; Chriſt was given, in reſpect of the freeneſs of the Grace of God towards us, and he was ſent, in reſpect of the Father's authority over himſelf.

5. Fifthly, take one thing more, God's Sending of Chriſt imports his truſting of him with his great deſigns: (this comes in too, if not directly, yet at leaſtwiſe collaterally or concomitantly). In all ſending there is truſt; when we ſend a perſon about our affairs we repoſe a truſt in him, that he will be faithful in the management of our concerns; God ſent Chriſt (that is) he put a great truſt into his hands. 'Tis as if the Father had ſaid, My Son! here's a great work to be done, a work upon which my glory doth infinitely depend, all now lies at the ſtake, as this is mannag'd it will be well or ill with Souls: Well, I'le ſend thee, I'le put all into thy hands, venture all with thee; I know thou wilt be p. 294faithful to ſecure my Glory and to promote the good of Souls; I'le truſt thee (and none but thee) with ſuch great things as theſe are: this (I ſay) is imply'd in God's ſending of Chriſt.

And now by all put together you ſee how or in what reſpects. Chriſt was ſent, and ſent by God the Father: you may (both to ſtrengthen what hath been ſaid, and alſo further to clear it up) take his own parallel; Joh. 20.21. As my Father hath ſent me, even ſo I ſend you: So that look what Chriſt's ſending of the Apoſtles was in reference to their Office, the ſame was God's ſending of Chriſt in reference to his Office. How then did he ſend them? why

1. he deſigned, choſe, ſelected them to and for the work of the Miniſtry:

2. He qualified and fitted them for that work:

3. He authorized them by his ſpecial Commiſſian to undertake it:

4. He ſent them out authoritatively to preach the Goſpel, and laid his commands upon them ſo to do:

5. He repoſed a ſpecial Truſt in them that they would be faithful.

Juſt thus (allowing for the preheminence of the Perſon and of his Office) did God ſend Chriſt, (which fully agrees with the particulars that have been inſiſted upon). And as to the Apoſtles, Chriſt had ſaid the ſame before to his Father, Joh. 17.18. As thou haſt ſent me into the world, even ſo have I alſo ſent them into the world: (not that there was a **Vocula foreign non omnimodam paritatem, ſed aliquam convenientiam indicat. Nam & ab alio, & alio modo, & alio fine Chriſtus miſſus eſt quam Apoſtoli…. Biſterf. contra Crellium Lib. 1. Sec. 2; cap. 31.parity or perfect equality betwixt the one and the other, only an harmony and great agreement). So much for the firſt thing, the opening the nature of the Act.

How is Chriſts being ſent conſiſtent with his equality to his Father.I proceed to the Second; to anſwer an Objection, or to remove a difficulty which here lies before us. That which hath been ſpoken ſeems to derogate from the greatneſs and glory of Chriſt's Perſon: For did God thus ſend him? ſurely then (as ſome argue) he is a Perſon inferiour to the Father, this ſending ſeems to be inconſiſtent with his equality to his Father; if he was ſent and thus ſent doth not that ſpeak his inferiority to that God who ſent him? and by conſequence that he is not God? (thus the Socinians argue from it; and this is One of thoſe Heads from which they fetch their Arguments againſt Chriſt's Deity).

For the explaining of the Thing, and the anſwering of the Adverſary, Divines commonly lay down two things about it:

1. That Sending doth not alwayes imply inferiority or inequality: **See Mr. Perkins on Cal 4.4. p. 271.For Perſons who are equal upon mutual conſent may ſend each the other, and if the Perſon ſent doth freely concur and conſent with the Perſon ſending, there's no impeachment or intrenchment then upon the equality betwixt them. And thus it was between p. 295God the Father and Chriſt: had he been ſent meerly from the Will of the Father (whether he Himſelf would or no), then indeed the Caſe had differ'd and the Objection would have carry'd ſtrength in it; but it was quite otherwiſe. For Chriſt readily conſented to and perfectly concurred with the Father, and he was as willing to be ſent as the Father was to ſend him; Lo, I come to do thy Will, O God. When the Maſter ſends the Servant he goes becauſe he muſt, but when the Father ſends the Son he goes readily, becauſe his Will falls in with his Father's Will; he obeys not upon neceſſity but upon choice and conſent: So it was with Chriſt in reference to his Father's ſending of him; the Will of the Son was as much for the Work as the Will of the Father himſelf. You muſt not look upon Chriſt as meerly paſſive in the Sending, for (in ſome reſpects) he ſent himſelf; and his coming upon that great errand of mans Redemption was his own act as well as the Fathers. As the Father is ſaid to**Joh. 10.36.John 10:36 Sanctifie him, and yet he alſo is ſaid to††Joh. 17.19.John 17:19 ſanctifie himſelf, and as the Father is ſaid**Rom. 8.32.Rom 8:32 to give him, and yet he alſo is ſaid‖‖Gal. 2.20.Gal 2:20 to give himſelf; So here the Father is ſaid to ſend him, yet he alſo (as he was One in Nature and in Will with the Father) may be ſaid to ſend himſelf; (thus**Fortè aliquis rogat, ut dicamus etiam à ſeipſo miſſum eſſe Filium, quia & Mariae conceptus & partus operatio Trinitatis eſt. Sed inquit aliquis, quomodo Pater eum miſit, ſi ipſe ſe miſit? Cui reſpondeo quaerens ut dicat, quomodo eum Pater Sanctificavit, ſi ipſe ſe Sanctificavit? utrum que enim Dominus dicit &c. Item quaeio quomodo Pater eum tradidit, ſi ipſe ſe tradidit? utrum que enim legitur. Credo reſpondebit, ſi probè ſapit, quia una v…luntas eſt Patris & Filii, & inſeparabilis operatio. Aug. de Trin. lib. 2. cap. 5. Auſtine opens it). The expreſſion in the Text [God ſent his Son] doth not exclude the Son or the Spirit from the ſending, or wholly appropriate it to the Father; it only notes the Order of the Perſons in their working. The Father being the firſt in working therefore the ſending of Chriſt is aſcribed to him; but there being nothing more in it than ſo, that will not prove any inequality in the Perſons, or any ſuperiority that One hath over the Other. The Schoolmen give ſome nice and curious diſtinctions about Chriſt's being ſent by himſelf, and by the Holy Ghoſt, as well as by the firſt Perſon; but 'tis not convenient to perplex the Reader with them: this is one Anſwer for the clearing up of the difficulty and the weakening of the Objection which we have to do with.

2. The Learned further diſtinguiſh of a twofold inferiority, One in reſpect of Nature, and One in reſpect of Office, Condition, or Diſpenſation. As to the Firſt, Chriſt neither was nor is in the leaſt inferiour to the Father (both having the ſame Nature and Eſſence, in reſpect of which he**Phil. 2.6.Phil 2:6 thought it not robbery to be [equal] with God). p. 296As to the Second, Chriſt being conſidered as Mediator, as having aſſumed fleſh, put himſelf into the Sinners ſtead, and undertaken to make Satisfaction to God; ſo (without any derogation) it may be ſaid of him that he was inferiour to the Father: In reference to which it follows in the**Verſ. 7, 8. forementioned place, He made himſelf of no reputation, and took upon him the form of a ſervant, and was made in the likeneſs of men; and being found in faſhion as a man, he humbled himſelf, and became obedient unto death, even the death of the croſs. And upon this he ſaith**Joh. 14.28. See this Text fully opened in Eſtwicke againſt Biddle. p. 121. &c. vid. etiam Epiph adver. Haereſ. Lib. 2. Tom. 2. p. 775 &c. Loquatur Filius Hominis, Pater major me est; loquatur Filius Dei, Ego & Pater unum ſumus. Aug. de Temp. Serm. 6.John 14:28 My Father is greater than I; He was in Nature every way as great as the Father, but he having ſubmitted to be made Man, to be a Surety, having condeſcended to the Office and Work of a Redeemer in our Fleſh, ſo in reſpect of oeconomy and diſpenſation the Father was greater than he. And by vertue of his ſuperiority over Chriſt (as conſidered in this his voluntary exinanition) ſo he ſent him, and laid his commands upon him and dealt with him as you have heard: but**Non ideò arbitrandum eſt, minorem eſſe Filium quia miſſus eſt a Patre, nec ideò minorem Spiritum Sanctum quia & Pater eum miſit, & Filius. Sive enim propter viſibilem Creaturam, ſive potius propter principii authoritatem vel commendationem, non propter inequalitatem vel imparilitatem & diſſimilitudinem ſubſtantiae, in Scripturis haec poſita intelliguntur. Non ergo ideò dicitur Pater miſiſſe Filium, vel Spiritum Sanctum, quia ille eſſet major, & illi minores; ſed maximè propter authoritatem principii commendandam, & quia in viſibili creaturâ non ſicut ille apparuit. Aug. de Trin. Lib. 4. Cap. 21. Miſſio importet minorationem in eo qui mittitur, ſecundum quod importat proceſſionem à principio mittente, aut ſecundum imperium aut ſecundum conſilium, quia imperâns eſt major, & conſilians eſt ſapientior: Sed in divinis non importat niſi proceſſionem originis, quae eſt ſecundum equalitatem. Aquin. 1. p. Quaeſt. 43. Art. 1. reſp. ad Primum. foreign. Naz. Orat. 2. de Filio p. 582. yet his natural and eſſential greatneſs or equality with the Father was not at all by this impaired or leſſened, (which was the great Truth to be ſecured againſt the Adverſary).

Reaſons why God ſent Christ.The Third thing which I am to ſpeak to is, to enquire (ſo far as the Word will warrant) into the Grounds and Reaſons of Chriſt's miſſion; wherefore did God ſend him? He who is ſo Wiſe that he doth nothing (be it never ſo little or mean) but he hath his Reaſons for it, ſurely in ſo great a thing as the ſending of his own Son he had very high and weighty reaſons upon which he acted. And though 'tis moſt certain, that he neither had (nor could have) any Motives ab extra (in a way of Merit) to move him to this, yet 'tis as certain that he had great and urgent Grounds for it, even ſuch as might become a God in doing ſuch a thing. He that in Other p. 297things is a **Iſa. 30.18.Isa 30:18God of judgment, undoubtedly in this (which was his Maſter-piece) he would ſhew himſelf to be a God of judgment. It will therefore be worthy of a modeſt enquiry, to find out the Reaſons which the wiſe and gracious God went upon in the ſending of his Son.

In the General, Some muſt be ſent. When I ſay [muſt] I do not mean any ſimple or abſolute neceſſity, as though it was ſimply and abſolutely neceſſary that God ſhould take ſome courſe, or imploy ſome perſon from heaven for the redeeming and ſaving the world; (God forbid that I ſhould aſſert a thing ſo utterly falſe, and ſo highly derogatory from the freeneſs of the grace of God in what he did!) I only mean therefore that which we call hypothetical or conditional neceſſity: and ſo the buſineſs ſtood thus. God deſigned to glorifie and advance his mercy to Sinners, he had gracious purpoſes in himſelf towards Man; and whereas all mankind lay before him in an undone and ruin'd condition, he would not leave them to periſh eternally in that condition: Then ſuppoſing this (which cannot be deny'd) God muſt ſend, ſomething muſt be done; or elſe theſe gracious purpoſes of God will be loſt, and all men muſt inevitably periſh for ever. For as to all Other Wayes the Sinners Caſe was deſperate, with reſpect to them there was no hope or help; ſome new and ſtrange courſe muſt be taken, or elſe (as things ſtand on the Creatures part) there's nothing to be look'd for but hell and damnation. Now things being brought to this paſs, therefore God will ſend, yea, he will ſend his own Son; for hee'l be ſure to pitch upon a Way which ſhall infallibly and effectually do the work. Obſerve it in the Text, when (or becauſe) it was impoſſible for the Law to do, then (or therefore) God ſent his Son: ſince neither the Law (nor any thing elſe) could operate to any purpoſe towards the advancing of God's Honour, and the promoting of the Sinners good, it was neceſſary (in order to theſe great Ends) that God himſelf ſhould interpoſe in ſome extraordinary way; which thereupon he accordingly did in the ſending of Chriſt.

But more particularly; let us take it for granted that there was a neceſſity of Sending, yet why did God pitch upon his Son and ſend him? might not ſome Other Perſon have been ſent as well as he? or might not ſome Other Way have been found out as good as this?

I anſwer, No: Chriſt the Son muſt be the very Perſon whom God will ſend. And him he pitch'd upon (ſo far as we poor ſhallow p. 298mortals are able to judge of his deep and unſearchable actings, or to aſſign the reaſons of them), for theſe Reaſons:

1. Firſt, becauſe he was the Perſon with whom the Father had covenanted about this very thing. There was a Covenant (commonly called the Covenant of Redemption) which had paſſed betwixt theſe two Perſons; in which the Father engaged ſo and ſo to Chriſt, and Chriſt reciprocally engaged ſo and ſo to the Father, (a conſiderable part of the terms and matter of which Covenant is ſet down Iſa. 53.10. When thou ſhalt make his Soul an offering for ſin, he ſhall ſee his ſeed, &c.). The Father Covenants to do thus and thus for Fallen Man; but firſt (in order thereunto) the Son muſt Covenant to take man's Nature, therein to ſatisfie offended Juſtice, to repair and vindicate his Father's Honour &c: well, he ſubmits, aſſents to theſe demands, indents and covenants to make all good; and this was the Covenant of Redemption. Now upon this Covenant God ſends his Son, (that being done in purſuance of, and agreeable to that admirable compact or ſtipulation that had paſſed betwixt them both). So that this Sending was not founded meerly upon the Father's abſolute Will or Sovereignty over Chriſt, but upon the foederal agreement made betwixt them as to this very matter. (Of which I'le ſay no more here, having formerly had an opportunity to publiſh ſome thoughts about it).

2. Secondly, God ſent Chriſt becauſe he ſaw that was the very beſt way which could be taken; and therefore in wiſdom he pitch'd upon it. O there was no Way like to that! The Father had great deſigus now to carry on, (as for example) to let the world ſee what an evil thing Sin was, what a dreadful breach it had made betwixt himſelf and the Creature, how terrible and impartial his Juſtice was, what an Ocean of Love he had in his heart, to promote the Sinners happineſs (yet ſo as in the firſt place to ſecure and advance his own glory in the magnifying of all his Attributes), to indear himſelf, his Son, and all his mercies to his people, to lay a ſure foundation for the Righteouſneſs and Salvation of believers; were not theſe great and glorious deſigns? Now there was no Way (for the accompliſhing and effecting of theſe) comparable to this of God's ſending his Son. What God might have done ſome other way by his abſolute Power and Will (abſtracting from his decree), I dare not enquire into, much leſs determine any thing about it; or wherther this was the OnelyOnly Way I leave to others to diſcuſs: but certainly this was the beſt, the fitteſt Way, and therefore the p. 299Wiſe God pitch'd upon it. (Eos ita que qui dicunt, itane defuit Deo modus alius quo liberaret homines à miſeriâ mortalitatis hujus, ut unigenitum Filium &c. parum eſt ſic refellere, ut iſtum modum, quo nos per Mediatorem Dei & Hominum hominem Jeſum Chriſtum Deus liberare dignatur, aſſeramus bonum & divinae congruum dignitati: verum etiam ut oftendamus non alium modum poſſibilem Deo defuiſſe, cujus poteſtati aequalitèr cuncta ſubjacent, ſed ſanandae noſtrae miſeriae convenientiorem alium non fuiſſe. Aug. de Trin. lib. 13. cap. 10. Auſtine went no higher than thus).

3. Chriſt was ſent, becauſe as this was the beſt and the fitteſt Way, ſo he was the beſt and the fitteſt Perſon to be imploy'd in ſuch an Embaſſy. God always ſends the fitteſt meſſengers upon his errands; 'twas a great errand for Chriſt to come from heaven to earth about man's Redemption, but God ſaw that He was the fitteſt meſſenger to be imploy'd therein, and therefore he ſent him. For as he imploys none in his work (eſpecially when 'tis high and of great importance) whom he doth not either find or make fit for it, ſo the more fit any are for his work the rather he doth imploy them; and therefore this was that which induced him to ſend Chriſt, none being ſo fit for the managing and tranſacting the Work of Redemption as he was: (which I ſhall endeavour to make out in a few Particulars).

Chriſt's ſuperlative fitneſs for it appears from, and was grounded upon,

Chriſt's Fitneſs for the Work of Redemption ſet forth.1. His two Natures, the Hypoſtatical union of Both in his Perſon. He was God; Joh. 1.1. Phil. 2.6. 1 Joh. 5.20. Rom. 9.5. Iſa. 9.6. Tit. 2.13. He was alſo Man; 1 Tim. 2.5. then too he …as God-man in one Perſon; Col. 2.19. Now who could be ſo fit to bring God and Man together, as he who was himſelf both God and Man? who ſo fit to negotiate with both, as he who was a middle Perſon betwixt both? who ſo fit to treat with an offended God, as he who was God? who ſo fit to ſuffer as he who was Man, and to merit by ſuffering as he who was God-man? Had he been only God he could not have ſuffered, had he been only Man he could not have merited: but being both he was eminently fit for both, (viz.) for ſuffering and meriting, for obeying and ſatisfying. Thus his not to be parallell'd Fitneſs was grounded upon his Perſonal conſideration.

2. 'Twas grounded upon his glorious Attributes; his Power, Wiſdom, Mercy, Goodneſs, Faithfulneſs, Holineſs &c. He that will undertake to redeem Sinners muſt have all theſe, for they all were indiſpenſably requiſite to ſuch an undertaking: the Lord Jeſus had them all, and that too in an eminent and extraordinary meaſure p. 300(as I might eaſily ſhew at large); never did any meer Creature arrive at that pitch of Wiſdom, Power, Holineſs &c. which he did: therefore none ſo fit to be ſent as he.

3. 'Twas grounded upon his Sonſhip and neer relation to God. Who ſo fit to make others the adopted ſons of God, as he who was himſelf the Natural Son of God?

4. Ʋpon the glory and dignity of his Perſon. He was the image of the inviſible God Col. 1.15. the expreſs image of his Fathers Perſon Heb. 1.3. Now who ſo fit to reſtore Man to God's image, as that Man who was the eſſential image of God?

5. Chriſt's admirable and tranſcendent fitneſs was grounded upon his threefold Office, as he was King, Prieſt, and Prophet. For hereupon he was (and is) fit to deal both with God and Man; he's a Frieſt to deal with God, a King and Prophet to deal with Man. Doth God ſtand upon Satisfaction? Chriſt is a Prieſt to die, and to offer up himſelf an expiatory Sacrifice: or will God keep his diſtance from the Creature and be known in his greatneſs? Chriſt is a Prieſt to mediate and intercede. Then is the Sinner under ignorance and darkneſs? Chriſt is a Prophet to inlighten and teach or is he under the tyranny of ſin and a rebel againſt God? Chriſt is King to reſcue, ſubdue and conquer him to himſelf, to bring and keep him under his own dominion and government. To ſum up all! there are but two things to be done for the Sinner in order to his happineſs (viz.) impetration and application; now both of theſe are done by Chriſt's threefold Office. By the firſt part of his Prieſtly Office (his Oblation), there w…s the impetration, for by that he procured, purchaſed, merited all good; by the ſecond part of his Prieſtly Office (his interceſſion,), there's the application. And becauſe both God and the Creature are to be dealt withal in order to this application, therefore Chriſt doth accordingly deal with both of them: with God he deals in the way of prayer or interceſſion (for God becauſe of his Majeſty and Soveraignty will be treated in this manner); with the Creature, he deals in the way of power; partly by diſpelling the darkneſs of the mind (which he doth as Prophet), and partly by taking off the rebellion of the Will and bringing the ſtubborn Sinner under a ready ſubjection to God (which he doth as King). Which things being done, all that Chriſt hath purchaſed is now made over and actually applyed to the Creature. Upon the Whole then it follows, that Chriſt being inveſted with theſe Offices (which are every way ſo full, of ſo great virtue, ſo ſuited to the Nature and demands of God, and the condition of the Sinner), he muſt needs be p. 301by many degrees the fitteſt-Perſon to be ſent by God.

Before I go off from this Head I deſire One thing may be taken notice of; It muſt be granted, that the ſending of Chriſt was praevious and antecedent to ſeveral of the Things which have been mentioned, (as the demonſtrations of his ſuperlative fitneſs to be ſent, and the grounds of his being ſent): Yet nevertheleſs they may be alledged and made uſe of in that notion, becauſe though in our apprehenſion (if not alſo in the Nature of the Thing) they were after the ſending, yet in the eye and eſtimation of God they were before it. For inſtance, Chriſt juſt at his ſending had not then aſſumed the Humane Nature, (we ſuppoſe that to antecede his incarnation); yet God judged him a perſon fit to be ſent becauſe of that Nature. And ſo he might very well; for though the incarnation as conſidered in it ſelf was future, yet as to the knowledge, conſideration, eſtimation of God, it was preſent and done already. (I thought it neceſſary to put in this, for the preventing of an Objection which might ariſe in the thoughts of Some upon the reading of what hath been laid down).

4. Fourthly, God therefore ſent Chriſt, not only becauſe he was the fitteſt Perſon to be ſent, but becauſe indeed he was the only Perſon that could be ſent; for none but he could effect or accompliſh Man's Redemption. If God will be ſo gracious as to ſend, 'twas not only convenient but neceſſary that he ſhould ſend this very perſon his own Son; for there was none Other in heaven or earth that could go through an undertaking of this nature. There were Evils to be indured, which were above the ſtrength of any meer Creature to indure; there were Evils to be removed (the Wrath of God, the Guilt of Sin, the Curſe of the Law), which no meer Creature was able to remove; there were alſo Bleſſings to be procured (as Reconciliation with God, Juſtification, Adoption, eternal Salvation), which no ſuch Creature poſſibly could procure: O no! therefore Chriſt himſelf muſt come or nothing can be done. Why did not God ſend an Angel rather than his Son? why? becauſe he knew Redemption-work was no work for an Angel; no, not for the whole body of Angels. If the whole Order of them had come from heaven and combined all their ſtrength together, they could not have redeemed ſo much as One Soul. I diſpute not how far God by his mighty power might have enabled an Angel to have bore up under the greateſt ſufferings: Suppoſe he might have had ſuch a ſtrength as to have been able to undergo all that Chriſt did, yet under the higheſt communications of the grace of God to him, p. 302he (being ſtill a meer Creature) could never ſatisfie for what was paſt, not merit for what was to come; he could neither expiate ſin nor procure eternal Life. No, theſe are things which could only be accompliſhed by Him who was more than a meer finite or created being, even by the Lord Jeſus who was Man but God too; wherefore he's the Perſon whom the Father will ſend. And he very well underſtood himſelf in what he did; if the work had been poſſible to have been effected by any Creature, God would have employd that Creature and ſpar'd his own Son; nothing but abſolute neceſſity made him to fix upon this courſe.

So much for the Reaſons why God ſent his Son; which we poor dim-ſighted creatures do but (in a manner) gueſs at, but he himſelf underſtands them fully. As**Acts 15.18.Acts 15:18 all his works are known to him, ſo alſo the ſpecial reaſons of all his works are known to him; and eminently thoſe which he went upon in this his higheſt and greateſt work. When we come to heaven we ſhall more fully know why Chriſt was ſent; but here our knowledge is very dark and imperfect about it.

I have done with the three Things which I propounded to open, and ſo have diſpatch'd the Doctrinal part; I am now to make ſome practical improvement of it.

Was Chriſt ſent? and did God thus ſend him? what doth this great act of God call for from us? I'le tell you in a few things:

1. It calls upon us greatly to admire God. Uſe 1. God to be admired for his ſending of Chriſt.O how ſhould all our ſouls be drawn forth and elevated in the adoring of God, for his ſending of Chriſt! What rich Mines of Grace have we in theſe few words, God ſent his own Son! Here's the greateſt thing that ever God did, or ever will do: 'twas much that he ſhould make a World, but what's the making of a World to the ſending of a Son? The Apoſtle (in the Text) ſeems to aſcend ſtep by ſtep, and to crowd together variety of great and glorious things, that he might the more heighten God's Love and draw up the hearts of Believers to the admiration of it. For

1. here is Sending:

2. God ſending:

3. God ſending a Son:

4. His own Son:

5. The ſending of this Son in our fleſh: Yea

6. in the likeneſs of ſinful fleſh: Yea

7. in that Fleſh to offer up himſelf as a Sacrifice for ſin:

8. Doing this for this End that ſin might be condemned, and that the righteouſneſs of the Law might be fulfilled in us:

9. Doing this too when the Sinners Caſe was deſperate as to the Law; is not here maguum in parvo? and doth not the Apoſtle thruſt

things together, heaping one thing upon another, that he might the better p. 303ſet off and aggrandize the Love of God? There's enough in any One of them to make you ſtand and wonder; but when you have them conjunct, and all ſet before you in their proper emphaſis and import, how ſhould you be affected and wrought upon to admire the Grace of God! The truth is, take all together and you have here a repreſentation of that Low, Mercy, Goodneſs, which was too great and bigg for any but a God. If you read no further than [the Law could not do, in that it was weak through the Fleſh], there man is utterly loſt; but if you go on to [God's ſending of his Son &c.], there the day of Salvation begins to dawn, there's an effectual remedy for a deſperate malady, now the caſe is altered; O let the bleſſed God be therefore for ever magnify'd and adored!

2. More particularly, The Love of God the Father to be admired.this calls upon you to admire the Love of God the Father, and alwayes to entertain good thoughts of him; (they are diſtinct Heads, however let me put them together). I would not too curiouſly divide or diſtinguiſh betwixt the Sacred Perſons in their ſeveral Acts; much leſs would I ſet them in competition or prefer one before another, (as if we were more beholden to the One than to the Other): As they center in the ſame common Eſſence, 'tis the ſame Love and the ſame gracious actings in all; but yet they being perſonally diſtinct, and they having thoſe acts which are proper to them as ſo diſtinguiſhed, ſo they have their ſpecial and peculiar Love. And 'tis very good for us to underſtand what is immediately done by the Father, what by the Son, what by the Spirit; which we muſt the rather endeavour after, becauſe the Scripture uſually (I do not ſay alwayes) apply's this effect to the Firſt, that to the Second, and another to the Third Perſon. I am at preſent only to ſpeak to the acts of the Father, wherein he hath diſplay'd that Love which is proper to him; which if you pleaſe to look into (as the Scripture ſets them forth), you will find your ſelves under a ſtrong obligation to admire him (as perſonally ſo conſidered). For 'pray obſerve, who did from all eternity predeſtinate, elect, chooſe you? was it not God the Father? Predeſtinating Love is the Father's Love: Eph. 1.3, 4, 5. Bleſſed be the God and Father of our Lord Jeſus Chriſt, who hath bleſſed us with all ſpiritual bleſſings in heavenly places in Chriſt: According as he hath choſen us in him before the foundation of the world &c. Having predeſtinated us unto the adoption of Children by Jeſus Chriſt to himſelf, according to the good pleaſure of his will. After this came Redeeming Love, and had the Father no hand in that Love? nay, had not He the firſt p. 304and the chief hand therein? For did not he find out the ranſom? Job 33.24. I have found a ranſom: did not he contrive and lay the whole model and platform of Redemption in his eternal purpoſe and ordination? (therefore 'tis ſaid Iſa. 53.10. The pleaſure of the Lord ſhall proſper in his hand; that great Work reſolves it ſelf into the Will and pleaſure of the Father, as the firſt and principal Cauſe of it; Chriſt (as Mediator) is brought in but as ſubordinate to him, as being but the miniſterial and executive agent in redemption, for 'tis but in his hands that the pleaſure of the Lord ſhould proſper). Who choſe, ſent, called Chriſt to that Work and fitted him for it, but the Father (as you have heard)? So alſo who aſſiſted and ſtrengthened him in it, but the Father? Iſa. 42.1. Behold my ſervant whom I uphold; of which upholding and ſtrengthening Grace by the Father Chriſt aſſured himſelf beforehand (as you read Iſa. 50. 7, 9.) and it was accordingly made good to him (as you read Matth. 4.11. Luke 22.43.) Then again, who rewarded Chriſt when he had finiſhed his Work, but the Father? therefore to him Chriſt pray'd for this, Joh. 17.4, 5. I have glorified thee on the earth, I have finiſhed the work which thou gaveſt me to do: And now, O Father, glorifie thou me with thine own ſelf, with the glory which I had with thee before the world was. And now Chriſt hath made the purchaſe, who doth authoritatively collate upon perſons the bleſſings purchaſed, but the Father? Rom. 8.33. It is God that juſtifieth: 2 Cor. 5.18. All things are of God, who hath reconciled us to himſelf by Jeſus Chriſt &c. Luke 12.32. Fear not little flock, it is your Father's good pleaſure to give you the Kingdom. Who is it that works in Sinners their meetneſs for heaven, but the Father? Col. 1.12. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in light. Who is it that reveals the great myſteries of the Goſpel, but the Father? Matth. 11.25. I thank thee, O Father, Lord of heaven and earth, becauſe thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them unto babes. Who beſtows and gives the Spirit, but the Father? Joh. 14.16. I will pray the Father, and he ſhall give you another Comforter that he may abide with you for ever, even the Spirit of Truth. And (to ſhut up this) who ſecures and keeps in a ſtate of grace, but the Father? Joh. 10.29. My Father, which gave them me, is greater than all, and no man is able to pluck them out of my Father's band. Now (Chriſtians) may you not be fully convinced by all this, that the Father's Love to you is very great? p. 305and if ſo, will you not admire him for it? You muſt**Joh. 5.23.John 5:23 honour the Son even as you honour the Father, and you muſt adore, bleſs, love the Father even as you do the Son. God forbid that I ſhould go about to leſſen your moſt thankful ſenſe of what the Son and Spirit have done for you! but yet know, that theſe the Father (as the firſt Cauſe) doth work by, 'tis He who by them doth do ſo great things for you: 'pray, think high of their love, but then think high of his love too.

Further, I would perſuade you to entertain good thoughts of the Father. 'Tis a temptation (though not ſo uſual) which ſome gracious Perſons lie under, they can with more comfort think of the Son than of the Father, they do not ſo much queſtion the Love of the Son as of the Father: they cannot deny but that the Son is indeed a very gracious Perſon, for he came from heaven**Luke 19.10.Luke 19:10 to ſeek and to ſave what was loſt, to**1 Tim. 1.15.1 Tim 1:15 ſave Sinners, yea the chiefeſt of them &c. hereupon they can (in ſome comfortable manner) encourage themſelves to hope in him. But as to the Father they are not ſo confident, they are more jealous and ſuſpicious and have a greater dread of him, than they have either of the Son or of the Spirit. Doth Satan aſſault any of you in this manner? or do ſuch thoughts as theſe prevail over you? O be convinced of your miſtake! You have as great encouragement for faith and hope from the Father, as you have from the Son; for you hear 'twas He who ſent Chriſt, and whatever Chriſt was or did, all was but in purſuance of his good pleaſure; therefore have you any reaſon to think otherwiſe than well of him? Surely.**1 Joh. 4.16.1 John 4:16 God is Love: this very thing (his ſending of his Son) repreſents him as full of Mercy, Goodneſs, and Grace; the Sinner hath not the leaſt cauſe to be jealous or afraid of him. O when unbelief and hard thoughts of God the Father begin to riſe, beat them down by arguing thus, was not He the firſt ſpring from which redeeming Grace did flow? the great contriver and willer of man's recovery? who ſet Chriſt on work but he? who ſent him into the world to be a Saviour but he? who imploy'd his own Son for the good of Sinners but he? O that you would labour to get your Faith encourag'd and ſtrengthened as to the firſt Perſon! and that it might riſe up to the firſt Cauſe of all, and there fix and terminate, that your faith and hope may be in God (as the Apoſtle expreſſes it 1 Pet. 1.21.) Chriſt ſayes Joh. 14.1. Let not your heart be troubled, ye believe in God, believe in me alſo: and let me ſay, he believe in Chriſt, believe in God alſo, (as the fountain and original of all your happineſs).

p. 306Chriſt to be loved for his ready ſubmiſſion to his Father in ſending him.3. It calls upon us to love Chriſt greatly: O how ſhould the conſideration of this endear Chriſt to every gracious heart! God ſent him, but not againſt his will; how willing was he to be ſent upon the errand of your Salvation! he freely conſented to whatever the Father was pleaſed to put him upon for your good. He very well knew before hand what would follow upon this ſending, what he was to undergo, how he was to be abaſed (if he do engage to redeem and ſave you); yet notwithſtanding this, no ſooner did the Father call him to it, but he moſt readily and cheerfully obeyed, O the infinite Love of Chriſt! He came down from heaven that he might carry you up to heaven; he that was a Son for your ſake ſtooped to be a Servant, that you of ſlaves might be made ſons: What had become of you if Chriſt had refuſed to come when the Father ſent him? O love the Lord Jeſus! let his Perſon be very dear and precious to you, admit him into your hearts who was willing to take the whole buſineſs of your Salvation into his hands: what Love can be enough for a Father ſending, and a Son coming! 'Tis true God ſent him, but his obedience to his Father was no diminution of his Love to you; and 'tis true, in this Embaſſy he acted in a way of inferiority to his Father, but 'twas his pity to you which made him willing to put himſelf into ſuch a ſtate of ſubjection and inferiority: for that did not proceed from his Nature (before he had aſſumed yours), but meerly from his dignation and gracious condeſcention; and now after all this will you not love him? how can you do otherwiſe than love him? Suppoſe you had heard him (as ſoon as ever God had ſignified his pleaſure to him, and ſaid, Son! the fulneſs of time is come, I muſt ſend thee down to earth to redeem man), ſaying, Father I am ready, here I am, ſend me whitherſoever and about whatſoever thou pleaſeſt; to promote thy Glory and the good of Souls I am willing to go where-ever thou'lt have me; yea, Ple ſtick at nothing which thou ſhalt judge neceſſary for the preventing of the Sinners everlaſting ruine: Send me to be made Fleſh, I ſubmit; to lie in a Manger, I ſubmit; to die upon a Croſs, I ſubmit; lay what Commands upon me thou pleaſeſt, to further the Salvation of Souls, they ſhall all be obey'd: Suppoſe (I ſay) you had heard Chriſt uttering ſuch Words to his Father, doubtleſs it would have wrought very much upon you, your Hearts would have been all in flames of Love to him. O wretched Creatures! we know all this was ſpoken and done too by our Lord Jeſus, and yet how cold, how weak is our Love to him!

p. 307Chriſt a Pattern herein for imitation.4. It calls upon you to imitate Chriſt in his carriage with reſpect o his being ſent. Thus, never go till you be ſent, then go readily: both of theſe were admirably done by our Lord Jeſus. He went not till he was ſent, before he would move one ſtep he would have his Father's Miſſion and Commiſſion; a great Mind he had to be at Redeeming Work, his Heart was exceedingly ſet upon it, yet he would ſtay till he was ſent, called, authoriz'd thereunto by his Father. But as ſoon as he was ſo called, how readily and cheerfully did he engage!**Heb. 10.7.Heb 10:7 Lo T come to do thy Will, O God. Now in this his deportment he hath ſet us an excellent copy to write after; teaching us, alwayes humbly to wait for a Call from God, and when it comes (let it be what it will) faithfully to comply with it. Whatever rank or ſtation God hath ſet you in, ſee that you therein **1 Cor. 7.17.20, 24.1 Cor 7:171 Cor 7:201 Cor 7:24abide; and that you meddle with no Work, Employment, Office, Ʋndertaking, further than as you are called thereunto. This is a Duty in ſpecial incumbent upon Publick Officers, Magiſtrates and Miniſters; as alſo, upon Chriſtians in a private capacity with reſpect to publick Offices: none muſt preſume to invade an Office or to intrude themſelves into it where they are not ſent by God; O that's an act of high preſumption, and uſually attended with ſad and fatal Conſequences (as ſeveral Inſtances ſhow). Concerning the Office and Work of the Miniſtry the Apoſtle is very ſmart,**Rom. 10.13.Rom 10:13 How ſhall they preach except they be ſent? the Interrogation carries a vehement negation it it, (viz.) without a Call and Miſſion from God none ought, none can (that is, lawfully, warrantably, you may put in too**Deus non fortunat labores corum qui non ſimt vocati, & quamvis Salutaria quaedam afferant, tamen non aedificant. Luther. ſucceſsfully) preach the Goſpel. But now though in things of this Nature a Divine Call be eminently requiſite, yet 'tis not to be limited to them; whoever you be, whatever work or ſervice you engage in, you muſt look to your Call and Commiſſion from God. For you can no further expect aſſiſtance, acceptance, ſucceſs in any thing you do then as you are thereunto called: when 'tis ſo, you may rely upon it God will aſſiſt, accept, ſucceed, proſper; but when 'tis otherwiſe, nothing can be hoped for. Our Lord being ſent 'twas propheſied that the work ſhould **Iſa. 53.10.Isa 53:10proſper in his hands; and we find that from the conſideration of his ſending all along he fetch'd encouragement, that his Father would be with him and would not leave him alone, (as you ſee Joh. 8.29. & paſſim). Hence therefore I would give you this advice, in every undertaking (eſpecially when 'tis very weighty and momentous) make ſure of a Call and Commiſſion from above; to run upon any thing without this, you will find to be not only uncomfortable but very dangerous. p. 308And in order to the finding out of this Call pro hic & nunc, there muſt firſt be the ſerious ſtudying of the Word, and then the prudent weighing and conſidering of Providences (ſo far as they comply with the Word); for Providences. (ſo bounded) may ſometimes in ſuch and ſuch particular Caſes give much light concerning the Will and Call of God: (but I muſt not engage in this Point).

But then I add (which is the Second Branch of this Exhortation), When once you are clear in your Call, ſtick at nothing; if God bids you go, be ſure you go (let the errand be what it will). Suppoſe the Work be difficult, dangerous, contrary to the intereſt of the Fleſh, &c. 'tis no matter for that, if God commands you muſt obey, if God ſends you muſt run: no dangers, difficulties, diſcouragements, ſufferings, fleſhly concerns are then to be regarded. Paul's example herein was excellent and moſt worthy of our imitation; Gal. 1.15, 16. When it pleaſed God, who ſeparated me from my mothers womb, and called me by his grace, to reveal his Son in me, that I might preach him among the Heathen; immediatly I conferred not with Fleſh and Blood: No queſtion but Fleſh and Blood were very apt to ſuggeſt many things, to make this bleſſed Man to balk the Call and Work of God; I but (ſayes he) I would not confer with them, ſo as to hearken to their ſuggeſtions, ſo as to fetch my guidance and direction from them; no, theſe he laid aſide that he might wholly ſteer his courſe by God's Will: O let the Service be what it will, be it the preaching of the Goſpel amongst Heathens, there muſt be no conſulting with Carnal Reaſon or Carnal Intereſt againſt a Divine Call and Command. But I am upon a far higher Example, the example of Chriſt himſelf: never was any ſent upon ſuch Work as His was, that was hard work indeed, abaſing work indeed, painful work indeed, never was any to be compared with it; and yet upon his Father's Call with what readineſs did he ſet upon it! And this is that very thing wherein the Apoſtle would have us to conform to Chriſt, Phil, 2.5. Let this mind be in you which was alſo in Chriſt Jeſus; what mind doth he mean? why this, upon all occaſions in ready compliance with the Will and Call of God, to be willing to be emptied and abaſed, to be, to do, to ſuffer any thing. 'Tis a great Evil for any (upon carnal and ſelfiſh Grounds) to ſhift-off and withſtand a Call from God; therefore the Lord took it very ill from Moſes, that he was ſo backward to go upon his ſending and would ſo fain have put it off: Exod. 4.13. Send I pray thee by the hand of him whom thou wilt ſend: but it follows (verſ. 14.) The anger of the Lord was kindled againſt Moſes. p. 309Jonah's diſobedience in this coſt him dear; God ſent him to Niviveh but thither he would not go, wherefore God ſent him to the bottom of the Sea and thither he ſhall go; O let all dread the like diſobedience! Pray be alwayes willing to obſerve and obey God's Call, balk not any ſervice which he puts you upon: ſtir not a ſtep till he ſends, be ſure you run when he ſends; 'tis the wiſdom of a Chriſtian not to ſtir a foot till he be ſent, 'tis the zeal of a Chriſtian to run when he is ſent. 'Tis a bleſſed thing when we can ſo carry it, as neither to be over forward in running before we are ſent (for which, though poſſibly in a Senſe ſomewhat different from that which I am upon, God ſo much complain'd of the falſe Prophets, Jerem. 14.14. Chap. 23.21.) nor over backward in demurring and hanging off after we are ſent. When God asked the Prophet,**Iſa. 6.8.Isa 6:8 Whom ſhall I ſend, and who will go for us? ſee how preſently he anſwered, Here am I, ſend me: O that there was ſuch a readineſs in all of us to comply with God's Call! believe it, no errand is (or can be) bad which he ſends about.

The bure External ſending of Ch…iſt not to be reſted in.5. A word of Cautionary advice will here be very neceſſary, 'tis this, Take heed that you do not reſt or take up with the external ſending of Chriſt. When the everlaſting concerns of your Souls are upon your thoughts, and you are caſting with your ſelves what may be neceſſary to bring you to Heaven, take heed of looking no farther than meerly a Chriſt ſent. True, this is the great thing which Faith builds upon, the proper and ſole foundation of all its relyance and confidence; for that which it doth ultimately eye in the hope of pardon, juſtification, eternal life, is meerly a Chriſt ſent by God; but yet as to the qualification and actual intitling of the Perſon to the things believed and hoped for, ſo there muſt be ſomething more than the bare external ſending of Chriſt. Every one knows there is a**Ecce diſtincti ſunt duo modi miſſionis Filii, & ſecundum alterum ſemel tantum miſſus eſt Dei Filius, ſecundum alterum ſaepe miſſus eſt, & mittitur quotidie. Nam ſecundum alterum miſſus eſt ut ſit Homo, & ſemel tantum factum eſt; ſecundum alterum verò mittitur ut ſit cum Homine, quomodo quotidiè mittitur ad Sanctos, & miſſus eſt etiam ante incarnationem, & ad omnes Sanctos qui ante fuerunt, & etiam ad Angelos. Unde Aug. de Filio &c. Lomb. L. 1. D. 13. twofold ſending of him, the one External and Viſible, the other Internal and Inviſible: the Firſt was Chriſt's ſending to be Man, (that's paſt and over, and was to be but once); the Second is Chriſt's ſending into Man, (that yet continues and is reiterated from time to time). Now theſe two though they are of a different nature muſt not be parted; he that would regularly hope for Salvation by Chriſt muſt have the latter as well as the former ſending; for 'tis moſt certain that a Chriſt without if it be not alſo a Chriſt within, p. 310will never ſave. A Chriſt in our Fleſh muſt be accompanied with a Chriſt in our Hearts, there muſt be not only a Chriſt ſent to us but alſo a Chriſt ſent into us, or elſe he will not profit us. The whole buſineſs of Merit lies upon the Chriſt without (as he took our Nature and therein fulfilled the Law); but the fitting or qualifying of perſons to have a ſhare in the bleſſings merited, that lies in the Chriſt within as he is received into the heart: In a word, the impetration is by Chriſt without, but the application is by Chriſt within. Now therfore (I ſay) you muſt nor reſt in the One unleſs you find the Other too: there are very dangerous miſtakes abroad in the world about this. Some are all for a Chriſt within making nothing of a Chriſt without, (a moſt pernicious Opinion and deſtructive of all Chriſtianity): Others again are all for a Chriſt without, contenting themſelves with this that he was ſent into the world to ſave Sinners, and this to them is enough for future happineſs, they look no farther. But now whoever would be wiſe to Salvation muſt take in both; ſo as to adore, believe in, reſt upon a Chriſt as externally ſent, and yet ſo as to make ſure of a Chriſt in **Col. 1.27.Col 1:27himſelf (through the gracious operations of the Spirit). Paul here in this Verſe ſpeaks of the External Sending, in the 10 Verſe he ſpeaks of the Internal Sending [And if Chriſt be in you all that live under the Goſpel know the former, but few know the latter. O how is it with you? Chriſt was ſent to you but is he in you? he was formed in the Virgins womh but is he formed in your hearts (as the expreſſion is Gal. 4.19.)? he came from heaven in a corporeal manner for you, but did he ever in a ſpiritual manner come into you? you have the external miſſion but have you alſo the myſtical Ʋnion? hath the Father who ſent his own Son in your Fleſh, ſent alſo his own Spirit into your hearts? (which is the great Promiſe of the New Teſtament as the former was the great Promiſe of the Old; ſee Joh. 14.26. Joh. 15.26. Joh. 16.7.). 'Pray ſearch diligently into theſe things, for be aſſured that a Chriſt as only ſent in the likeneſs of ſinful fleſh, if He and his Spirit be not alſo received within, I ſay a Chriſt (ſo ſtated) will never make you happy.

Men exhorted to believe in him whom God ſent.6. Did God thus ſend Chriſt? it calls aloud to you all to believe in him. Hath the Father choſen him, ſet him apart, every way fitted him to be a Redeemer, ſent him into the world for that end? and after all this, will you not receive, embrace, fly to, and venture your ſelves, your All upon him? O what an Argument is this to draw Sinners to an hearty cloſure with Chriſt! what will engage Souls to believe on him if this will not! Chriſt (as ſent) is the p. 311Object, the Ground, and alſo the great Encouragement of Faith: Sinners! you may very ſafely believe on him, for he's no Impoſtor or Deceiver but that very perſon whom God ſent to be the Saviour of the world. And 'tis not only ſo (that you may ſafely believe on him), but 'tis your great duty to believe on him; for he (who ſent him) layes this as his grand Command upon you ſo to do: 1 Joh. 3.23. And this is [his Commandment] that we ſhould believe on the name of his Son Jeſus Chriſt. Joh. 6.29. This is the work of God (that great Work which he injoyns) that ye believe on him whom he hath ſent. 'Tis obſervable how high Chriſt ſpeaks of the knowledge of himſelf under this notion (as he was ſent of God); Joh. 17.3. This is life eternal, that they might know thee the only true God, and Jeſus Chriſt [whom thou haſt ſent]: As alſo how deſirous he was that the World might know and believe that he was thus ſent of God; Joh. 17.21, 23. That they all may be one, as thou Father art in me, and I in thee, that they all may be one in us, [that the world may believe that thou haſt ſent me]: I in them, and thou in me, that they may be made perfect in one, and [that the world may know that thou haſt ſent me]. Now what was it that Chriſt propounded to himſelf in all this? certainly he had more in his eye than the bare notional knowledge of, or naked aſſent to this great Truth, that he was the Perſon ſent of God. Yes, his deſire reach'd to a practical and fiducial knowledge of it, to ſuch a knowledge as might be attended with true and ſaving Faith. So that 'tis not enough for you to know and believe (in a common and general way) that Chriſt was indeed ſent of God, (which will only make you differ from Jews and Heathens); but you muſt ſo know and ſo believe it as to receive, accept, cloſe with, reſt upon him in a ſaving manner, (which will make you differ from all outſide and formal Chriſtians).

Further let it be conſidered, what was God's great deſign in the ſending of Chriſt? 'twas this, that Sinners believing in him might live: So the Goſpel tells you over and over;**Joh. 3.16, 17▪John 3:16John 3:17 God ſo loved the world, that he gave (or ſent) his only begotten Son, that whoſoever believeth in him, ſhould not periſh, but have everlaſting life: For God ſent not his Son into the world to condemn the world, but that the world through him might be ſaved: is not here a ſtrong engagement as well as an high encouragement to believe? And it being God's act to ſend his Son, he looks upon Himſelf as highly concerned according as men carry it towards him; therefore ſaith Chriſt**Math. 10.40.Matt 10:40 He that receiveth me, receiveth him p. 312that ſent me: **Luk. 10.16.Luke 10:16He that deſpiſeth me, deſpiſeth him that ſent me. And eſpecially this holds true in the matter of believing or not believing: O do you cloſe with Chriſt and receive him upon the Goſpel-offer? not only He himſelf, but his Father alſo is highly pleaſed herewith and takes it very kindly at your hands: I (ſayes God) here are Souls that do not throw away or tread upon that coſtly remedy which I provided for them, who give me the glory of my Wiſdom and Mercy, who would not have my great deſigns (in the ſending of my Son) to be fruſtrated, who duly entertain the Meſſenger whom I ſent to tranſact the great affairs of my Glory and their Good, who anſwer my expectations in my higheſt Love &c. I ſay, this pleaſes God exceedingly. But (on the other hand) do you reject Chriſt, make little of him, ſtand it out againſt him, refuſe to believe? how heinouſly doth God reſent ſuch carriage! this he looks upon as an high deſpiſing and undervaluing of his Mercy, a deſperate ſtriking at his Glory (which is very dear to him), a very unworthy requital of his Love, a dangerous attempt to make all his Grace to be to no purpoſe; and muſt not all this highly provoke him? Suppoſe ſome Great Perſon, hearing of the ſad condition of ſome poor Captives, ſhould out of meer compaſſion to them ſend from a far Country his own and only Son to redeem them; and this Son ſhould in Perſon come to them, and treat with them about their redemption, he offering to pay down their ranſom, to free them from all their miſery; provided, they will but truſt on him and be ſubject to him: If now theſe Captives ſhould ſlight all this and chooſe ſtill to continue in their chains, rather than upon theſe terms to accept of deliverance; would not this folly and obſtinacy greatly incenſe both Father and Son? Or ſuppoſe again, ſome offended Prince (againſt whom the Treaſon had been committed) ſhould ſend his Son to the Traytor with a Pardon in his hand; and he ſhould take no notice of this Son or Pardon (brought by him), but reject and ſlight both; what could be expected to follow upon this but the greateſt indignation? Now is not this the very caſe of Ʋnbelievers? nay, is not theirs much worſe in reſpect of the Perſon ſending, the Perſon ſent, the Benefits offered, the Conditions required? and therefore muſt not they incur an higher diſpleaſure and make themſelves obnoxious to a worſer ſeverity? Sinners! ſhall not theſe things be thought of? will nothing prevail upon you to believe? Was Chriſt ſent and did he come to you and will not you come to him? will you not yet underſtand that it is He only who muſt ſave you? (to allude to that Act. 7.25. He ſuppoſed his brethren p. 313would have underſtood, how that God by his hand would deliver them, but they underſtood not); do you look for another Son or another Saviour to be ſent? indeed hath God ſuch another Son to ſend? or was not the once ſending of this Son enough? hath not God in Chriſt given you his laſt Way and Method for Salvation, ſo that there is no Other to be expected after that? And was he only ſent? did he not do all for which he was ſent, and ſo returned back again to his Father? is there any thing further to be done but only that you will repent and believe? Methinks theſe Conſiderations ſhould work upon you, & yet I'm ſure they will not, unleſs the Lord perſuade your hearts to believe and he himſelf be pleaſed to work Faith in you. We may ſpeak much to convince you of your Duty, but when we have ſaid all 'tis God who muſt both incline and inable you to believe, who muſt over-powre againſt unwillingneſs and ſtrengthen againſt weakneſs. Faith is his Gift (Eph. 2.8.), he who gives the Chriſt to be believed on, muſt give the Grace to believe with; he who ſent Chriſt to you muſt draw you to Chriſt; **Joh. 6.44.John 6:44No man can (or will) come to me, except the Father which hath ſent me, draw him. So much for the Duties proper to be urged upon God's ſending of Chriſt, (in which you have the Firſt Ʋſe).

Uſe 2. Comfort to Believers from God's ſending Chriſt.Secondly, It affords abundant matter of Comfort to all ſincere Chriſtians. The Truth which I have been upon (Chriſt ſent by God), may be uſeful not only as a powerful incentive to Duty but alſo as a firm foundation of inward Comfort. O believers! ſet your Faith, Hope, Joy as high as ever you can, this Sending of Chriſt will bear you out in it: you cannot (God having done this) overbelieve or over-rejoyce. I'le ſhew you what there is wrapped up in a Chriſt ſent; and for the better raiſing of your Comfort. I'le inſtance in Particulars, (for 'tis with Goſpel-Truths as 'tis with your perfumed things, which ſo long as they are wrapp'd up do but weakly affect the Senſe; but when they are taken out, opened and parted, then they do more ſtrongly ſend forth their fragrant odours).

1. Did God ſend Chriſt? ſurely then great was his good Will towards you. For had it not been ſo, would he ever have done ſuch a great thing for you as this? therefore that heavenly Quire of Angels ſinging in conſort upon the Birth of Chriſt made this a part of their Spiritual Song, **Luke 2.14.Luke 2:14Glory to God in the Higheſt, and on Earth peace, [good will] towards men; (I follow our reading of the latter Clauſe, though I know it might be (and is) otherwiſe rendred): why did they ſay good will towards men? O becauſe now p. 314in the Sending and Incarnation of Chriſt God had given out the higheſt demonſtration that was poſſible of his good Will towards them. Had there been any thing but that in his Heart, and had there not been an abundance of that in his Heart, he would never have ſent and ſo ſent his own Son.

2. Did God ſend Chriſt? ſurely then he is in good earnest, real, hearty in the matters of Salvation. After ſuch a thing as this Saints have not the leaſt reaſon to be jealous of God, or to queſtion the reality of his Call, offers, invitations, intentions, promiſes, declarations concerning their happineſs. What higher aſſurance could God give of his heartineſs and reality in theſe, than this? if he once ſend his Son there's no room left for ſuſpicion or doubting. This aſſures us that God is real in his Promiſes and will be faithful to his Promiſes, for by it they are all at once ratified and confirmed. If God make good the grand Promiſe of Sending his Son, what other promiſe will he not make good? a Chriſt ſent is the Seal of all the Promiſes; (See Iſa. 7.14.)

3. Did God ſend Chriſt? then you need not fear but that the work of Redemption is compleated. When ſuch a Perſon ſends, and ſuch a Perſon is ſent, the Thing ſhall be done effectually and throughly; be it never ſo high, ſo hard, if Chriſt undertake it hee'l accompliſh it. Had a Creature indeed been ſent, there might have been ſome ground of fear that he would not have been able to have gone throught ſuch a work; but when Chriſt is pitch'd upon, all ground of fear is removed; to be ſure he can and will finiſh what he engages in. And 'tis evident that he perfected what he came about, from the Father's re-admitting him into Heaven; had there been any thing left undone by him would the Father have given him ſuch a reception as he did? Believers! do not fear, all is **Joh. 17.4.John 17:4finiſhed, Chriſt gave not over till he brought it**Joh. 19.30.John 19:30 to that. You do your work by halfes, very weakly and imperfectly, but Chriſt did his compleatly; yea, though the Law it ſelf (through your fleſh) was weak, yet Chriſt (in your fleſh) was ſtrong; he did that throughly which the Law was altogether unable to do.

4. Did God ſend Chriſt? know to your Comfort he hath not yet done. As to his own Satisfaction he hath no more to do, but as to Your Glory and Happineſs he will yet do more. He ſent Chriſt once into the Fleſh and he will ſend him again in the Fleſh, (not to ſuffer and die again, no, Chriſt††Rom. 6.9.Rom 6:9 being dead dies no more, there's now no further need of any ſuffering and dying; but) to appear **&c. foreign &c. Athan. de Incar. Verbi. p. 110.like Himſelf in Glory and then to take you up into Glory. Once already p. 315he came down from Heaven to Earth, from thence hee'l come again, for what end? why, to carry you up from Earth to Heaven. Heb. 9.28. Chriſt was once offered to bear the ſins of many (that's paſt), and unto them that look for him, ſhall he appear the ſecond time without ſin unto Salvation, (this is yet to come; O long for it, and rejoyce in it!) His Firſt-Sending was to make the Purchaſe, his Second ſhall be to put you into Poſſeſſion; which ſhall be done as certainly as the former is done, and then there will be nothing further to be done.

5. Wherefore did God ſend Chriſt? for moſt gracious ends and purpoſes: 1 Tim. 1.15.—Chriſt Jeſus came into the World to ſave Sinners &c. 1 Joh. 4.9, 10. In this was manifeſted the love of God towards us, becauſe that God ſent his only begotten Son into the world, that we might live through him: herein is Love, not that we loved God, but that he loved us, and ſent his Son to be the propitiation for our ſins: Joh. 3.17. For God ſent not his Son into the world to condemn the world, but that the world through him might be ſaved. Now were theſe God's Ends and ſhall they not be accompliſhed? may not Faith fetch ſtrong encouragement from theſe? for in order to the ſtrengthning of Faith we are to look to God's Works and their great Ends, as well as to his Word and Promiſe.

6. Did God ſend Chriſt? ſet this againſt All. Againſt the weakneſs of the Law: that which the Law could not do, Chriſt did; that which was too hard for it, was not too hard for him; the Text tells you he was ſent on purpoſe to make up what was defective in the Law. Set it alſo againſt the guilt of Sin: upon Chriſt's Sending preſently you read of the condemning of ſin; God ſent his own Son &c. and for ſin condemned ſin in the fleſh. Sin was to be deſtroy'd and the Wiſe God took a fit courſe, imploy'd a fit meſſenger for that end, (as the Scape-Goat with the Sin of the people was to be ſent away by the hand of a fit man into the Wilderneſs, Lev. 16.21.) Several Other things might be inſtanced in; whatever it is which troubles the dejected Chriſtian let him therein ſtudy a God ſending, a Son ſent, and there he may find very proper and conſiderable ſatisfaction in every Caſe.

7. God ſent Chriſt, for whom? for you who ſee your loſt and undone condition. Matth. 15.24. I am not ſent but unto the loſt Sheep of the houſe of Iſrael, (ſo his Commiſſion was ſtraitned at firſt, but afterwards it was enlarged to the loſt ſheep of the Gentiles alſo): Luke 19.10. The Son of man is come to ſeek and to ſave that which was loſt: Matt. 9.13. I am not come to call the righteous, but ſinners p. 316to repentance. Tim. 1.15. This is a faithful ſaying, and worthy of all acceptation, that Chriſt Jeſus came into the world to ſave Sinners, of whom I am chief.

8. He that ſent Chriſt was alſo pleaſed to lay a ſpecial Truſt and Charge upon him, to ſecure all the Elect and to look to it that not One of thoſe ſhould periſh. Here's a Truth which is like the full Honeycomb, you cannot touch it but Honey and ſweetneſs drops from it: And I the rather here take notice of it, becauſe I find our Saviour himſelf when he is ſpeaking of his Sending to make mention of it, or when he mentions it to take in alſo his ſending: as Joh. 6.39, 40. This is [the Father's Will [which hath ſent me], that of all which he hath given me I ſhould loſe nothing; but ſhould raiſe it up again at the laſt day: And this is [the Will of him [that ſent me], that every one which ſeeth the Son and believeth on him, may have everlaſting life, and I will raiſe him up at the laſt day. O when the Father ſent Chriſt he made this known to him as his Will and Pleaſure, that he ſhould take ſpecial care of all his Elect, and ſee that not one of them ſhould be loſt: And this Chriſt ſubmitted to (as a part of his Surety-ſhip), and ever ſince he hath with all faithfulneſs obſerved this his Father's Will, and made good his Truſt in the ſecuring of every ſincere Chriſtian. And (for your Comfort) know, that this Truſt doth as much lie upon Chriſt's hands now as ever it did; that even as to your individual Perſons (if you be true Believers) it is the Father's Will to Chriſt, that he ſhould not loſe one of you or let one of you periſh. A child of God periſh? O by no means! that neither Father nor Son will permit: Rather than that ſhould befal any of the Elect, God would ſend his Son again to do and ſuffer all over again (if ſuch a thing was to be imagined). Here then (Believers) is matter of ſtrong Conſolation for you, (viz.) as to your Spiritual and Eternal State you are ſafe; Chriſt is under a ſpecial obligation to ſecure you: For the Father did not only ſend him in order to the bringing of you into a good eſtate, but he did alſo then entruſt him with the keeping of you in that eſtate when he ſhould have brought you into it; and what can be ſpoken higher for your ſupport and comfort? But I muſt leave theſe things with you! O that you would often think of them (eſpecially in Soul-diſtreſſes), and be ever drawing from them till your Hearts be even brim-full of Heavenly Conſolation.

A Third Ʋſe offers it ſelf, which might be as uſeful in order to Information as the two Former were in order to Exhortation and p. 317Conſolation. Something hath been ſpoke for the opening of the Nature and Grounds of Chriſt's being ſent, but as to the determination or cloſe application of that to his Perſon (wherein we have to do with Jews and Infidels), little hath been ſpoken (I mean in that way and method which is proper to thoſe Oppoſers of Chriſt and Chriſtianity). Here therefore I ſhould lay down and make good theſe two Propoſitions:

1. That that Jeſus in whom we Chriſtians believe, even He who was born of the Virgin Mary, ſuffered under Pontius Pilate, was crucified, dead, and buried, and roſe again, &c. I ſay, this Jeſus was the very Perſon whom God ſent; and conſequently that he was the Shiloh or Meſſias propheſied of.

2. That this Jeſus was ſo ſent by God (to be the true and only Meſſiah), as that beſides and after him no other Perſon is to be expected in that nature or quality to be ſent by God.

Now though theſe be two as weighty and as Fundamental Truths to us Chriſtians (as Chriſtians) as any whatſoever; and though I could not hope to reach the great Enemies of the Goſpel ſo as to faſten any conviction upon them, yet probably I might (in the purſuing of this Argument) reach ſome weak Chriſtians, ſo as to confirm & ſtabliſh them in the belief of theſe great Truths; yet I ſhall not at preſent engage in the diſcuſſing of theſe two Propoſitions. Firſt becauſe in ſo great Points 'tis better to ſay nothing then not to ſpeak fully and throughly to them; which if I could (other Diſcouragements being removed) hope to do, yet here in this place, without making the Work in hand too vaſt and big, to be ſure I could not. Secondly becauſe (however pertinent this Undertaking might be to ſome other Texts) to that which I am upon it would not be ſo pertinent: where the Apoſtles drift and deſign is not ſo much (in oppoſition to Jews and Infidels) to aſſert that Chriſt was the very Perſon ſent of God, as to aſſign (for the Comfort of Believers) the Way and Courſe which God took to bring about their Salvation, when upon the terms of the Law it was impoſſible, (namely he ſent his own Son &c). The Text therefore not tying me to it, I may wave it; I ſhall have work enough to go over what the proper and immediate Senſe of the Contents of this Chapter will lead me to, and therefore I may well cut off what is of a more remote and forraign Conſideration. So that this ſhall ſuffice for the Firſt Obſervation, Chriſt was ſent, and ſent by God the Father.